In some recent literature, ‘whataboutism’ is analysed as a sometimes-reasonable argument or claim about inconsistency on an issue of dispute, akin to the ad hominem tu quoque. We argue that this doesn’t capture the peculiarly meta-argumentative failure (or success) of ‘what-about’ appeals. Whataboutist moves are appeals to evidence about whether one has assessed the total evidence or has made the right contrasting consideration and so need not be failures of consistency on the first order. Consequently, whataboutism is best theorized as (...) a meta-argumentative fallacy. We argue, in light of this observation, whataboutism can come in two forms: the second-personal, which takes inconsistency to be an indicator of meta-argumentative issues, and the third-personal, which makes the case that there is a failure of total evidence. (shrink)

In this article I argue that we should understand some forms of hypocritical behaviour in terms of epistemic injustice; a type of injustice in which a person is wronged in their capacity as a knower. If each of us has an interest in knowing what morality requires of us, this can be undermined when hypocritical behaviour distorts our perception of the moral landscape by misrepresenting the demandingness of putative moral obligations. This suggests that a complete theory of the wrongness of (...) hypocrisy must account for hypocrisy as epistemic injustice. (shrink)

Despite being very common in both public and private argumentation, accusations of selective application of general premises, also known as “whataboutisms”, have been mostly overlooked in argumentation studies, where they are, at most, taken as accusations of inconsistency. Here I will defend an account according to which allegations of this sort can express the suspicion that the argumentation put forward by one party does not reflect his or her actual standpoint and reasons. Distinguishing this kind of argumentative moves is important (...) for evaluating its appropriateness in critical discussions where knowing the honest opinion of arguers is relevant, as in political controversies or interpersonal communication. (shrink)

Tu quoque arguments regard inconsistencies in some speaker‘s performance. Most tu quoque arguments depend on actual inconsistencies. However, there are forms of tu quoque arguments that key, instead, on the conflicts a speaker would have, were some crucial contingent fact different. These, we call subjunctive tu quoque arguments. Finally, there are cases wherein the counterfactual inconsistencies of a speaker are relevant to the issue.

Hypocrites invite moral opprobrium, and charges of hypocrisy are a significant and widespread feature of our moral lives. Yet it remains unclear what hypocrites have in common, or what is distinctively bad about them. We propose that hypocrites are persons who have undermined their claim to moral authority. Since this self-undermining can occur in a number of ways, our account construes hypocrisy as multiply realizable. As we explain, a person’s moral authority refers to a kind of standing that they occupy (...) within a particular moral community. This status is both socially important and normatively precarious. Hence, moral agents are right to be vigilant when it comes to hypocrisy, and are often justified in their outrage when they detect it. We further argue that our view can preserve what is attractive in rival accounts, while avoiding their associated problems. (shrink)

I inquire into argument at the system level, exploring the controversy over whether climate scientists should fly. I document participants’ knowledge of a skeptical argument that because scientists fly, they cannot testify credibly about the climate emergency. I show how this argument has been managed by pro-climate action arguers, and how some climate scientists have developed parallel reasoning, articulating a sophisticated case why they will be more effective in the controversy if they fly less. Finally, I review some strategies arguers (...) deploy to use the arguments of others against them. I argue that only by attending to argument-making at the system level can we understand how arguers come to know the resources for argument available in a controversy and to think strategically about how to use them. I call for more work on argument at the system level. (shrink)

This paper advances a cognitive account of the rhetorical effectiveness of fallacious arguments and takes the example of source-related fallacies. Drawing on cognitive psychology and evolutionary linguistics, we claim that a fallacy enforces accessibility and epistemic cognitive constraints on argument processing targeted at preventing the addressee from spotting its fallaciousness, by managing to prevent or circumvent critical reactions. We address the evolutionary bases of biases and the way that these are exploited in fallacious argumentation.